English
The very nature of A, which is without, also pervades the sound of all letters, and encompasses all, including ka, etc. Since there is nothing that it does not include, it can produce and transform all kinds of names and phrases. So, what is the manner in which they arise from their respective places? From the unoriginated state of the lotus bud of the great being's heart, all letters arise, and A itself, the basis of all joy, dawns as the place of condition in the secret sphere of the depths of the throat. From this, as a play of transformation, the five letters, ka, etc., arise and appear from the throat, appearing as arising from the sound of the throat, and thus the throat is known as the sound of speech. A is the basis, and that is its transformation. Ka, kha, ga, gha, nga, these five. These five are to be read in conjunction with the element of space, and like space being free from tangible objects that obstruct it, they are to be read without touching the tongue at all. Ha, A, and Ā are also similar to this. Then, arising from the tongue. From the basis of A, the rays of light of the letters emanate. The place is the power of the tongue, radiating to the crescent shape, and then coiling in the center, from which the five letters of transformation appear, arising as the sound of the tongue, and from the tongue they are known as speech. Tsa, tsha, dza, dzha, nya, these five. These five are to be read in conjunction with the element of water, and like water flowing downwards, the tongue is placed downwards, and they are read without turning upwards. Sha is also the same. Then, arising from the tip of the tongue. The very rays of light of the root letter A are emitted from the tip, and as the place of condition, they radiate to the tip of the crescent shape of the power of the tongue, from which the twelve letters of transformation appear, arising as the sound of the tip of the tongue, and from the tip's staccato they are known as speech. Ta, tha, da, dha, na, five, and ḍa, ṭha, ḍa, ḍha, ṇa, five. The original five of these are to be read in conjunction with the element of earth, and like earth being dense, they are read in a dense manner of the tongue. The reversed five are, in conjunction with the element of fire, and like fire blazing upwards, the tongue is turned upwards, and they are read in conjunction with the palate. Then, arising from the lips. Similarly, from the root letter A, the rays of light arise in that way. The place is coiling and blazing from the lips, and like before, the fruit of the rays of light appears as five letters, arising as the sound of the lips, and from the lips they are known as speech. Pa, pha, ba, bha, ma,
English
Nga'o. These five are read by combining them with the wind element. Just as the wind flows swiftly and begs, the lips flow swiftly and are read in a swaying manner. Then, how they arise from outside the body, the most excellent of all letters, the very basis A (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) itself, from which the rays of speech arise, pervading the entire body, and from the external realm, they appear as letters, the essence of awareness. From the unborn, in the manner of miraculous birth, various letters appear. From the blessing of the body of the teacher Samantabhadra, Ya arises. Similarly, from the nine stages, Va arises. From the side of the arrow, Ra arises. From the arm, La arises. From the heart, Sha arises. From the hand, Sha arises. From the navel, Sa arises. From the wheel of the foot, Ha arises. From the secret light, Ksha arises. From the two eyebrows, the long and short A A arise. From the two eyes, the long and short I I arise. From the two ears, U U arise. From the two teeth, E Ai arise. From the two nostrils, O A arise. From the crown of the head, Om (藏文：ཨོཾ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：唵) arises. From the inner space of the body's heart, Ah (藏文：ཨཿ，梵文天城体：，梵文罗马拟音：āḥ，汉语字面意思：阿) arises. From the lineage of speech, Ri Rī, Li Līī, these four arise. Aho arises from that and is pleasing. Those five groups are called the five groups. A Va Ra La, these four are located at the end of the five groups, therefore they are called the end-dwellers. Sha Sha Sa Ha, these four rely on breath, therefore they are called warm letters. Ksha is called the letter of final exhaustion. The rest are vowel letters. Thus, without cause and condition, abiding in the nature of self-arisenness, and from the nature of the vast expanse, the unborn letter A, the letters that show various words and statements of Dharma arise, and the light of the rosary of speech shines everywhere. Therefore, if one examines, practices, and creates from the wisdom letters of speech, then the guides who benefit beings with the three bodies of the Buddhas, the seeds of the emanation body also arise from the letters, thus showing immeasurable manifestations of illusion. Moreover, the body, speech, and mind of the guides of countless Buddhas are also the emanations of the letters, therefore they also transform into the Dharma of great distinction. In the Kun Dus Sutra, it says: Therefore, all the limbs of the letters are the body, speech, and mind of the ocean of Buddhas. Om is the nature of the body, A is the
Chinese
是体性。 文字的众多行列， 是言说，是语的自性。 阿是法身的自性， 嗡是圆满受用身。 文字燃烧的行列们， 说是引导化身的身体。 如是说。 第三有二：五十个字母的集合，一切字母的集合。 第一，从“未生者”开始，到“一切言说的字母阿”之间所示：未生者的自性阿，是从心中产生的。 第一组ka等是喉咙的影像，同样，第二组ca等是舌头的影像，第三组ta等和ṭa组是从舌尖产生的，第四组pa等是从产生的边缘显现的。 《总集经》中说：阿是心的种子，ka等最初的五个，是喉咙的秘密自性。第二组ca等五个，是半月舌头的自性。第三组ṭa等十个，是舌尖的自性。第四组pa等五个，说是从嘴的边缘产生的。 如是说。
English
It is the nature. The many rows of letters, Are speech, the nature of speech. A is the nature of the Dharmakaya, Om is the Sambhogakaya. The rows of burning letters, Are said to be the body that guides the Nirmanakaya. Thus it is said. Third, there are two: the collection of fifty letters, the collection of all letters. First, from "The unborn" to "The letter A of all expressions" is shown: The nature of the unborn A arises from the heart. The first group, ka, etc., is the image of the throat; similarly, the second group, ca, etc., is the image of the tongue; the third group, ta, etc., and the ṭa group arise from the tip of the tongue; the fourth group, pa, etc., arises from the edge of manifestation. From the Kun Dus (All Gathered Sutra): A is the seed of the heart, the first five, ka, etc., are the secret nature of the throat. The second five, ca, etc., are the nature of the crescent tongue. The third ten, ṭa, etc., are the nature of the tip of the tongue. The fourth five, pa, etc., are said to arise from the edge of the mouth. Thus it is said.
Chinese
从莲花的两颗牙齿中，自然字母“ཨེ་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）二字显现。从伟大之人的头顶，胜利的种子“ༀ་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）显现。以此意义解释。然而，在经部本身所说，此处是从舌、唇、颚、喉四处显现，是语言传承的道路，因为是具有胜利智慧之身，所以在意义上没有差别。因此，像五十字的出现方式全部汇集一样，在场合意义上确定后，词语的实际意义是：为了象征将轮回的一切事物都收摄于自性心中，所以出现了字母“ཡ་”。为了象征以贪欲本身来调伏和焚烧，从而清净显现，所以是字母“ར་”。为了象征摧毁分别念的大军，所以是字母“ལ་”。为了象征遣除愚痴的黑暗，所以出现了字母“ཝ་”。为了象征从相“ཀ་”中清净，所以是字母“ཤ་”。因为没有成立二边，所以是象征大空性的字母“ཥ་”。为了象征身和智慧的事业的奇妙变化显现，所以是字母“ཀྵ་”。为了象征欲望的各种形态的来源，所以出现了字母“ས་”。为了象征镇压轮回迷惑的军队，所以是字母“ཧ་”。因为是功德和字母出现的一切的基础，所以是字母“ཨ་”。因为是词语和言说的一切作用，所以是字母“ཨཱ་”，因此应当很好地理解。第二是，从“无量”等，到“应当理解为出现的方式”之间进行阐述。象征界无量之自性的字母“ཨཱ་ལི་”，以及象征事业多种多样的奇妙变化的字母“ཀཱ་ལི་”。有些智慧自在认为“ཀཱ་ལི་”有三十四个。从区分元音和奇妙变化的字母中，十六个字母是圆满的。此处虽然诗句不完整，但二十六个，即从“ཨ་ཀ་”到“མ་”之间，没有散布到境上的言说，就像其他的基础一样，有六个根本。或者说是十六个元音。象征身、语、意、功德、事业之种子的“ༀ་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等五个。是词语出现和说话的基础的字母是： கி、གི་གུ་ན་、རོ་འགྲེང་བུ་ཞབས་ཀྱུ་四种，点和线也圆满了。虽然词语和言说在字形上没有，但因为有作用。
English
From the two teeth of the lotus, the natural letters "ཨེ་" (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) appear. From the crown of the great being, the seed of victory "ༀ་" (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) appears. This is explained by the meaning of that. However, as explained in the scripture itself, here it appears from all four places: tongue, lips, palate, and throat, which is the path of the continuous stream of speech. Because it is the embodiment of victorious wisdom, there is no difference in meaning. Thus, like the way the fifty letters appear all gathered together, having ascertained the meaning in the context, the actual meaning of the words is: In order to symbolize the gathering of all phenomena of samsara into the nature of mind, the letter "ཡ་" appears. In order to symbolize the purification and burning of attachment itself, thereby appearing purely, it is the letter "ར་". In order to symbolize the destruction of the great army of conceptualization, it is the letter "ལ་". In order to symbolize the dispelling of the darkness of ignorance, the letter "ཝ་" appears. In order to symbolize purification from the sign "ཀ་", it is the letter "ཤ་". Because the two extremes are not established, it is the letter "ཥ་" symbolizing great emptiness. In order to symbolize the appearance of the miraculous manifestations of the activities of body and wisdom, it is the letter "ཀྵ་". In order to symbolize the source of all aspects of desire, the letter "ས་" appears. In order to symbolize the suppression of the army of samsaric delusion, it is the letter "ཧ་". Because it is the basis of all the qualities and the appearance of letters, it is the letter "ཨ་". Because it is the function of all words and speech, it is the letter "ཨཱ་", therefore it should be well understood. Secondly, from "immeasurable" etc., up to "should be understood as the way of appearance" is explained. The letter "ཨཱ་ལི་" symbolizing the immeasurable nature of the sphere, and the letter "ཀཱ་ལི་" symbolizing the miraculous manifestations of various activities. Some wise and powerful ones consider "ཀཱ་ལི་" to be thirty-four. From distinguishing the letters of vowels and miraculous manifestations, the sixteen letters are complete. Although the verse is incomplete here, the twenty-six, that is, from "ཨ་ཀ་" to "མ་", the speech that has not spread to the object, like the basis of others, has six roots. Or it is sixteen vowels. Symbolizing the seeds of body, speech, mind, qualities, and activities, "ༀ་" (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) and the five others. The letters that are the basis of the appearance of words and speech are: கி、གི་གུ་ན་、རོ་འགྲེང་བུ་ཞབས་ཀྱུ་ four kinds, the dot and line are also complete. Although words and speech do not have a form in writing, they have a function.